The story "Matryonin Dvor" refers to the early period of the writer's work. This small work leaves not only a heavy aftertaste or bitterness when reading due to unfairly arranged human relations, but also evokes bright feelings, the hope that the Russian land will not become impoverished with kindness and holiness, as long as there are women like Matryona in Rus'.
The events in the village of Talnovo are reported to readers by the teacher Ignatich, who arrived in a remote corner after wandering around the camps. He rents an apartment from a lonely middle-aged woman and unwittingly becomes a "biographer" of a peasant woman from the hinterland, a new symbol of the strength and beauty of the female soul in provincial Russia in the fifties of the XX century.

The fate of the women of Russia during the war and post-war period, for the most part, could not be happy and easy. It is clear that the difficulties and sorrows of this period in the rear areas fell on women's shoulders. And Matryona, like many, lost her husband and the very hope of changing her life for the better. Any person is afraid to think about helplessness, loneliness in old age, and Matryona tried not to think about it. Daily household chores, work, willingness to help everyone who needs her help, saved the woman from longing and gloomy thoughts. Matryona steadfastly kept afloat, floundered in difficulties and got out of them, from this abyss of hopelessness. She lost her children early, they died one after another in childhood, and maternal feelings and the ability to love did not fade away, because Matryona takes the girl Kira from the family of her former fiancé, her husband's brother, to raise. Kira's parents agree, because this help is disinterested: Matryona does not adopt the girl, but in their family there is one less eater. And the woman gladly assumes the hard work of a single mother, the responsibility for raising a child. In this, she sees the meaning and essence of life, wanting to be needed in order to give her love and care to close people and everyone around her.

The kindness, responsiveness and decency of Matryona are often used by people who are not burdened with conscience, but she does not want to see this. Often among them were those who cannot be called in need of support and help. Strange, but it is greedy, greedy people who are ready to rob even such a low-income woman as Matryona. After all, the state did not pay her a pension either, because “in the filthy book of the collective farm accountant” the salary did not appear, but only “sticks”, that is, marks for the days worked. So, due to the thoughtlessness of the leadership in rural areas, many workers remained unfairly offended: there are many workdays, but no pension is due. You could fight for your rights, collect documents, witnesses, but Matryona did not know how to stand up for herself, and she had no time to deal with red tape when there were many other things to do. She never refused to go to collective farm work again, if called, although her health was lost, she became an invalid.

In comparison with other women from the same village, Matryona had her own scale of values: in her youth, she “did not chase after outfits”; in marriage, she did not seek to take care of herself and gave the best piece to her husband and children; “did not accumulate property”, did not acquire a household, having only a goat. None of the villagers guessed that it was she who needed help, a lonely elderly woman who finds it difficult to keep not only a cow, but also a goat. To prepare hay for the winter, save firewood for heating the hut, stock up on pickles, mushrooms and berries is not easy even for a young, healthy person.

The selfless characters of Russian women have always been found in literature. But if Nekrasov's peasant woman, capable of stopping a "running horse", was also "a beauty, marvelous to the world", then Solzhenitsyn's heroine is the most ordinary, unremarkable. Moreover, she is unsightly, and absurd, and useless, according to others, because she looks like a holy fool: she didn’t grab anything for herself from earthly blessings. The author contrasts this woman with all her prosperous relatives dividing her property. And they began to take away the "acquisitions" of Matryona during her lifetime. It turned out that life itself was taken away. This fact is very symbolic in Solzhenitsyn, as a warning to all living people: you can’t ruin a person’s house, divide an inheritance when a person is still alive. This is not only not human, not Christian, but it is also disgusting: as if they want a person to die.

Matryona's relatives decided to worsen her already miserable existence. Thaddeus, Kira's father, confident in his daughter's rights to the inheritance, wanted to take her share (the upper room) in advance so that others would not take it, because the sisters of Matryona "released their claws" both on the house and on the plot. So they began to "cut to the quick", to separate the kitchen from the upper room. They were in a hurry, no one asked what the hostess herself was feeling at that time. And Matryona, with her disinterestedness, did not think about herself, again she substituted her shoulder, although it was not a woman’s business to push out a load stuck on the railway tracks. The heroine dies absurdly along with the tractor driver and the son of Thaddeus, and the upper room, a piece of snatched inheritance, became the price of the lives of three people.

AI Solzhenitsyn highly appreciated the contribution of one person, a simple village woman, to the moral treasury of all mankind. There will be no spiritual or economic flourishing of civilization without the spiritual wealth of individuals. And the modest, loving, disinterested soul of Matryona in the world of greedy, selfish people is a reproach to their cynicism and immorality. By her very existence, Matryona served the society, reminding about the true values ​​of human life.

Reviews

I don’t remember now where I read “Matryonin Dvor”. But it was some kind of typewritten work. And I thought: so that's what Isaich was sent for! And then I remembered the words of Sholokhov in Litgazeta, where he criticizes the story for its idea. Say, how does some rural teacher know the basics of the collective farm system. And he himself rewrote "Virgin Soil Upturned" five times for the same reason. And I also thought: what a mighty human being! He writes "They fought for Rolina", completes the third volume of "Quiet Don", arranges for publication "Don stories", builds a new school in the village and the road to Vyoshenskaya.
And I remembered the words of my maternal uncle, Pyotr Ivanovich: YES, did he write all this!? He has three laborers-clerks in the service. How can he, an illiterate man, express himself so well?
And this worm of doubt is still moving somewhere in my soul.

A righteous person is a person who always and in everything adheres to a certain ideal. To better understand the essence, you need to look at who the righteous is according to the Bible. So, this is a person who loves God, loves his neighbors, is not proud, does not slander anyone, does not envy, does not think evil, is always ready to help the needy. Since Russia is a Christian country, it is precisely these ideals that we attribute to some people.

Solzhenitsyn in his story called the main character Matryona a righteous man.

He saw in her the ideal of a person and wanted to show how bright society can be. For a writer, the meaning of life is to develop your soul, and not just enjoy life. And everything that Solzhenitsyn so diligently wanted to convey, he displayed in Matryona.

The heroine has been through a lot. She actively worked without sparing herself. And in the end, she was left with nothing. She was inspired by her work. She did not even sit in her old age. Every day she worked: she dug potatoes, picked berries in the forest, went for peat. And despite her hunched back, she smiled at everything she saw. She enjoyed every day.

Matrona was always ready to help.

She felt someone else's misfortune and knew how to sympathize. Her compassion was not ostentatious, but sincere. The woman's relatives did not help, and she was ready to give up all her affairs if they needed help.

Matryona is called a righteous woman, as she put everyone above herself. She worked hard, forgot about herself, was ready to sacrifice the last. It may seem to the reader that this is stupid, that she has deprived herself of much. But she was happy. I think we need to stop and think about what happiness really is.

Tatiana BATALOVA

Tatyana Nikolaevna BATALOVA (1952) - teacher of the Russian language and literature of the Zarubinskaya secondary school in the village of Zarubino, Topkinsky district, Kemerovo region.

The theme of righteousness in the story of A.I. Solzhenitsyn "Matryonin Dvor"

Equipment

1. Vocabulary for the lesson: spirituality, righteousness, righteousness, character.

2. Portrait of A.I. Solzhenitsyn, illustration for the story.

3. Tape recorder (recording the finale of the story).

On the board are written: the problematic question “Can Matryona be considered righteous?” and answers to it, which present different points of view.

“We all lived next to her and did not understand that she is the same righteous man, without whom, according to the proverb, the village does not stand. Neither city. Not all our land"(A.I. Solzhenitsyn).

“... This conclusion about righteousness is somewhat theoretical, in the finale of the story, as it were, the robe of the righteous is pulled over Matryona”(V.A. Chalmaev).

Conducting together with students problem research. (Problem- a difficult question, a task that needs to be solved.)

Why can we consider Solzhenitsyn's story in the context of the theme of righteousness? What indicates this?

(The original title of the story. The finale of the story, where the narrator calls Matryona a righteous woman.)

(Tape recorder. Recording the finale of the story.)

Is it possible to agree with Solzhenitsyn that Matryona is a righteous woman?

Is the literary critic Chalmaev right in his assessment of Matryona?

In order to approach the answer to the problematic question posed, it is necessary to determine who can be called a righteous man, what righteousness is.

Consider what accompanies the life of the righteous and the sinner. (Table, homework.)

What primarily moves a Russian person to righteousness?

(Christian faith. The commandments of God regulate his behavior, relationships with people, determine his worldview, worldview.)

Which of the Russian writers and poets of the 19th century addressed this topic?

(N.S. Leskov, I.S. Turgenev, N.A. Nekrasov, F.M. Dostoevsky.)

In the XX century - I. Bunin, Shmelev, A. Platonov. N.S. Leskov wrote: "The people are not disposed to live without faith." Christianity determines the people's ethical and aesthetic views, national consciousness and self-consciousness, the Russian character. ( Character- a set of mental, spiritual properties of a person, found in behavior.)

How is the religiosity of the main character depicted in the story?

(Students who adhere to Chalmaev's point of view note that Matryona's faith is very vague, “even rather she was a pagan ...”. Further in the text: A. Solzhenitsyn. "Matryonin's Yard".

Solzhenitsyn's supporters argue that Matryona was a diligent church-going zealous person: “a holy corner in a clean hut”, “an icon of Nikolai the Ugodnik”. She lights the lamp “during the all-night service (church night service) and in the morning on holidays.)

“Only she had fewer sins than a rickety cat, she choked mice.”

Matryona fairly firmly observes the traditions and rules of life of a churched person (home icons, since the church is “5 miles away”). (An expressive reading of the episode "Only for Baptism", pp. 117-118). Ignatich says that she started every business “with God!” and accompanied him to school, saying every time “With God!”. “Perhaps she prayed, but not ostentatiously, embarrassed or afraid of oppressing me.” The reason for the secrecy of Matryona is that during the years of Soviet power, believers were taught to hide.

Faith is a personal matter that does not tolerate noise.

“But you, when you pray, go into your room, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly” (Matt. 6 . 6)

In us, the best feelings are bashful and silent,
And everything sacred is silenced.
D.M. Merezhkovsky. "Silence"

Is there an extended portrait of the heroine in the story? Why?

In describing the appearance of Matryona, Solzhenitsyn focuses on Christian aesthetic traditions. Pay attention to how Boris Zaitsev shows St. Sergius of Radonezh (students work with an informer card).

“...So poor clothes he wore that she was poorer and worse than any of his monks.

“... When he wanted smile He did this with great chastity and abstinence.”

“...Sergius is just an example... clarity, transparent light and smooth...”

“Without laziness brethren he served as a bought slave: he chopped wood for everyone, and crushed grain, and grinded with millstones, and baked bread, and cooked food, cut and sewed clothes, shoes ... ”

“...After the death of the Reverend his face was bright like snow, and not as usual with the dead, but like a living person or an angel of God, showing by this his spiritual purity, from God the reward for his labors.

What portrait details of Matryona does the writer focus on? What is the role of these details?

“And always...disarmed me with a radiant smile. And innocently, looking with faded blue eyes, she asked: “Well, what do you want to cook for the snake?”

“But her forehead did not remain darkened for long ... she returned already enlightened, pleased with everything, with her kind smile.”)

Pay attention to the photo of Matryona, made by Solzhenitsyn. Do your ideas about Matryona match this image of her in the picture?

(Matryona knows how to enjoy life, her soul is bright, not overshadowed by evil and envy, she has a beautiful face.)

Analysis of the episode "Matryona listens to music".(Student's post.)

This episode captures Matryona's deep connection with the generations of her ancestors, for whom musical and speech culture at all times was an important and integral part of their way of life, constituted their unshakable moral foundation.

What is the peculiarity of Matryona's speech culture? (Student's report, individual homework on the article: Gordienko T.V. Features of the language and style of A.I. Solzhenitsyn's story "Matryonin Dvor" // Russian Literature. 1997. No. 3.)

The preservation of the language for Solzhenitsyn is one of the factors in the preservation of the human personality and self-consciousness.

What is the manifestation of Matryona's spirituality?

(Spirituality- spiritual, intellectual nature, the essence of man, opposed to his physical, bodily essence.)

Matryona is shy, delicate (examples).

She is kind and welcoming (And always the same friendly words were heard from behind the partition. "... Good mood" returned to her quickly.)

What was the surest way to return Matryona “in a good mood”?

(Matryona is hardworking, work is a cure for illnesses, ailments. “I remember cooking and farming for every day ...” On the first order, Matryona goes to collective farm work, the conscientious Matryona is ashamed of poor work “neither to the post, nor to the railing ...” But not only the collective farm, but any ... from the Talnovo women could come and invite Matryona to “clean up the carts”.)

- "Matryona never spared her labor or goodness." A sincere, warm, heartfelt feeling of Christian love for people drives Matryona's actions. Strength or weakness lies in the fact that Matryona cannot refuse to help those in need? What is said about the work of Sergius of Radonezh in the essay by B. Zaitsev?

(Working with an informer card.)

Which of the heroines of the literature of the 19th century does Matryona resemble with her immersion in work?

(To Matryona Timofeevna Korchagina. “I endure, but I don’t grumble! I put all the power given by God into work.”)

In work, in “great labor”, patience, reliability, selflessness, lack of envy and joy for the well-being of others are revealed. Labor is assessed by traditional Christian ethics as necessary, glorifying a righteous deed. Matryona is endowed with the gift of sincere joy for the successes of others.

A student who adheres to Chalmaev’s point of view notes that one of the biblical commandments sounds like this: “Do not steal,” and Matryona, along with other women, went for peat a day - “more than once.” “On good days, Matryona brought 6 sacks.” So this alone does not make it possible to call Matryona a “righteous woman”, and Chalmaev is right.

What other opinions can there be on this?

(Matryona was forced to bring peat.)

“The holy mystery of the righteous ladder lies in the fact that the high steps of spiritualization... are not achieved at all without some “falls”. The most righteous are those who have sinned (and wept over their sins)…” wrote the religious philosopher Rozanov.

How do you understand the phrase: “Many injustices with Matryona were heaped up”?

(“... She was sick, but was not considered an invalid.” Matryona is a long-suffering peasant woman. Suffering is an inevitable companion of a person’s life. “Suffering purifies the soul.”)

How does Matryona perceive her fate? Does she hold a grudge, evil against people?

(“But her forehead did not remain clouded for long ...” Matryona knows how to forgive, knows how to reconcile with her heart, without harboring enmity for insult. For her, the normal state is not malice and militancy, but kindness and humility.)

What artistic details create a picture of Matryona's life? How are household items related to the heroine's spiritual world? What is the life of Matryona's yard based on? At home?

(Matryona's yard is a symbol of a special structure, “lada”, where there is work and honesty, kindness and patience, harmony with oneself and participation in everything that exists. Matryona lives according to the canons bequeathed by her ancestors, according to the rules that she considers unshakable.)

What is the difference between the world of Matryonin's yard and the world of people living nearby?

(The world of Talnovtsy is a world of malice, indifference, greed, envy, self-interest, selfishness, spiritually blind people, lies, insincerity. These qualities corrode the soul of a person, divide people. Solzhenitsyn, answering the question of what all the troubles of the country are now, said - from lies.)

Why, despite Matryona’s unwillingness to “get a lodger,” did Ignatich immediately decide to “settle in this hut”?

(I felt the similarity of souls.)

Finish the sentence: “Life has taught me... (not in food to find the meaning of everyday existence)”.

How do you understand the meaning of the original and final titles of the story?

(“There is no village without a righteous person” - here the main word is “righteous person”, which allows Solzhenitsyn to shift the emphasis towards the moral, inner qualities of the individual, to lead the reader to reflect on eternal Christian values.)

Village- a symbol of moral life, the national roots of man, the village - all of Russia.

Matryonin's yard. Matrona's courtyard. This is a Christian island of the mainland. With the death of the heroine, the world of spiritual values ​​collapses. And it's worrisome. The death of Matryonin's yard is Solzhenitsyn's formidable warning about the catastrophe that can happen to a society that has lost its moral guidelines.

Matryona (lat.)- mother. The heroine carries a saving beginning. To survive what Matryona went through and remain a disinterested, open, delicate, sympathetic, sensitive person, not to get angry at fate and people, to keep a “radiant smile” until old age - what mental strength is needed for this!

What allows the writer to call Matryona a righteous man, despite the fact that her behavior and lifestyle are by no means ideal?

(Matryona has infinite humility, which does not require any effort of will from her. She does not indulge in the sin of pride, knows how to be grateful for every moment she lives. Matryona can be content with little - what she has: feelings of envy, anger, resentment, money-grubbing are not characteristic of her. The righteousness of Matryona is based on her indifference to material values.)

Teacher's word. Let's hear how Doctor of Philology, Professor of the Moscow Theological Academy M. Dunaev answers this question. “What is the righteousness of Matryona? In non-possessiveness. Maybe she lived simply to her liking, showing her natural Christian essence?

Matryona is righteous. She is not a hoarder, not a hoarder.

Let's open the New Testament. “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal. ... For where your treasure is, there your heart will be also” (Matthew 6:19-21).

“Morality is one in all ages and for all people” (D.S. Likhachev).

There are unshakable rocks
Over the boring mistakes of centuries.
O. Mandelstam

Of course, all of you want a different fate. Dreams may or may not come true, happiness may not come true, success may or may not come, but a person must go his own way, no matter how successful or unsuccessful, retaining both courage and conscience, and humanity, and nobility, do not kill the high that is inherent in it by nature itself.

Literature

Arkhipov D.N. and etc. Summaries of lessons for the teacher of literature. 11th grade. M.: Vlados, 2003.

Vasilenko E. The soul and fate of a person in the story "Matryonin's yard" // Literature. 2003. No. 23.

Volkov S. Is a village worth without a righteous man // Literature. 1996. No. 21.

Gordienko T.V. Features of the language and style of A.I. Solzhenitsyn "Matryonin Dvor" // Russian Literature. 1997. No. 3.

Dunaev M.M. Faith in the crucible of doubt. Orthodoxy and Russian literature of the 17th–20th centuries. M., 2002. S. 916–917.

Zhigalova M.P. Russian literature of the XX century in high school. Minsk, 2003.

Karpov I.P., Starygina N.N. Open lesson in literature. Russian literature of the XX century. pp. 361–383.

Loktionova N. A village does not stand without a righteous man // Literature at school. 1994. No. 3. S. 33–37.

Maksidonova L.G. Russian literature of the XX century. Second half. 11th grade // Lesson notes for a teacher of literature. M., 2002.

Nyankovsky M.A. Literature lessons in the 11th grade. Expanded planning.

Niva J. Solzhenitsyn. M.: Fiction, 1992.

Popova E.V. There is an unshakable rock of values. Spiritual values ​​in Russian philosophy and literature // Literature at school. 2003. No. 7. S. 22.

Potolkov Yu. Farewell to Matryona // Literature. 1998. No. 28.

Semenyuk A.G. The fate sacrificed... // Russian language and literature in secondary educational institutions of the Ukrainian SSR. 1991. No. 2, pp. 37–39.

Simakova L.A. The soul is not subject to... // Russian language and literature in secondary educational institutions of the Ukrainian SSR. 1991. No. 2, pp. 35–37.

Chalmaev V.A. A. Solzhenitsyn. Life and art. M.: Education, 1994. S. 84–87.

To answer the question why Solzhenitsyn calls Matryona a righteous woman, it is necessary to turn to his story Matrenin Dvor. Matryona Vasilievna was not just a kind, but a very bright, gentle, non-envious person. Everything that she did: whether she helped her neighbors, whether she worked on a collective farm, was with a sincere desire to help, to bring good and not ask for anything in return. She never complained about anything, even about an unfair insult, and, moreover, about her difficult life. Matryona lived in harmony with her conscience, although this brought her much grief. It was such people that the author considered righteous, in other words, knowing the truth, on whom our land rests.

You don't have to be a saint to be considered righteous. You just need to observe certain universal rules of behavior, not to do or wish harm to another, not to demand gratitude or understanding from others, not to be offended, to be happy with your life, no matter how difficult it may seem from the outside. In fact, this is not easy to do, but Matryona Grigorieva from the story Matrenin Dvor managed to do it. In the difficult era of collectivization, when life in the countryside was not sugar, he managed to maintain humanity, managed to live in peace with reality and at the same time managed to maintain faith in God. Forced to survive, even to secretly export peat, the best fuel, but inaccessible to a simple collective farmer, she did not harden, did not become envious, and even rushed to save, first of all, ficuses, which were alive.

Apparently, the answer to this question lies in the original title of the story by A.I. Solzhenitsyn - A village does not stand without a righteous man. The heroine of this story, Matrna, lived her life, as if not for herself, that is, righteously.

Solzhenitsyn's work Matrenin Dvor very interestingly shows the life of Matryona, all aspects of her life are very accurately noticed. Such people are the righteous, who live the life of others, help others with their participation. There are such people in my life, they need to be appreciated in life.

Solzhenitsyn considered Matryona a very bright person, which he wrote about in his works. She tried sincerely to help people and always brought good. Matrena never asked for anything in return. According to Solzhenitsyn, such people are called righteous.

Solzhenitsyn in general, in my opinion, had his own vision of the world. Right or not, everyone decides for himself. Personally, I don't like Solzhenitsyn's books, because I don't classify him as a Mission. But I read his seven-volume book, remember this one, on crappy paper, but soft cover?

So there one of the volumes was devoted to the stories of Solzhenitsyn. The collection contained a story Matrenin Dvor about a rural woman Matryona, who dedicated her life to others. That is, the heroine led a righteous life.

Matrena Grigorieva, a 60-year-old peasant woman from the village of Talnovo, did not work on the collective farm due to illness. She helped people without demanding anything from them. She worked hard, took Kira, the daughter of her beloved, to bring up, but she never complained and kept her friendliness and good spirits. She was hit by a train while trying to save things on a sleigh, but she didn't want her to be a burden. Nobody helped her.

Solzhenitsyn thus shows the true Russian character, which can endure everything, endure everything and demand nothing in return, it is these qualities that make a person allowed the writer to say:

First you need to remember what kind of people are called the righteous. In Orthodoxy, this was once the name of saints who became famous for their moral deeds not in a monastery, but in worldly life among ordinary people.

And besides, they say this about ordinary people, not saints, about those who live their whole lives according to Christian morality, who in all their thoughts and actions are guided by the principles of justice, honesty, and helping others. Such people are kind, disinterested, humble, ready to help others even to the detriment of themselves.

This is exactly what appears in the work of Alexander Solzhenitsyn Matrna. This is a simple woman with a difficult fate, who has lived all her life for others. This is a righteous woman, without people like her it is impossible to imagine the Russian village and Russia in general.

Who is a righteous person? Explanatory dictionaries define the concept of "righteous" as follows: a person who always observes the universal norms of morality. The measure of righteousness is the whole life of a person, how he behaves towards others. He is usually characterized by selflessness, kindness and mercy.

Solzhenitsyn's famous story "Matryonin Dvor" was written in 1959. Initially, the author called it "There is no village without a righteous man." The meaning of the name is that the writer denoted the superiority of moral greatness over vain power and material wealth. He portrayed in the story the image of the righteous - Matryona, a woman disinterested and honest, hardworking and kind. It is she who is the source of spiritual purity in the village, where everyone is immersed in their worries and everyday difficulties, where the value of the soul is replaced by material value.

Matryona's righteousness is her willingness to serve people and be devoted to them no matter what. Oddly enough, this quality is blamed on her fellow villagers. Like many righteous people, Matryona is not understood during her lifetime and is deliberately insulted, because they are afraid of her strangeness and detachment from worldly goods. She endures torment and hardship, but does not deviate from her principles, the main of which is mercy. It is this resilience that separates her from the common people.

The fate of Matryona is hard and bleak. She did not marry her beloved (since he disappeared), but she was almost forced to become the wife of his younger brother. But the beloved returned and hated the girl for betrayal. So Matryona lived without happiness. Her children died in infancy, her husband died, and she was left alone. Maybe that's why Matryona did not live only with her worries, helping everyone indiscriminately. She especially felt sorry for Thaddeus and his family, so she willingly raised one of his daughters. It was as if she had not yet extinguished the feeling of guilt for the old.

Those whom she helped gratuitously were condemned for the fact that she did not amass wealth, did not pursue the economy and profit: she did not keep a piglet, “did not chase the equipment ...”. You can’t look at her legacy without tears: a dirty white goat, ficuses and a crooked cat.

It would seem that the righteous should be evaluated after death. However, the peasants, even at the grave of Matryona, worry only about the division of her property. Matryona's best friend claims to be a “knit”, Thaddeus is interested in logs, but the main bone of contention is the hut of a woman whose body has not yet had time to cool down, and fierce bidding is already in full swing.

The funeral is held in the spirit of a hypocritical "rite" - a source of pride for the villagers. People feel sorry for Matryona, like a draft horse that worked for them for free for years. Only Kira and some old woman sob sincerely. The guest is also very upset.

Solzhenitsyn said about the righteousness of Matryona Vasilyevna as follows: “We all lived next to her and did not understand that she was the same righteous man, without whom, according to the proverb, the village does not stand. Neither city. Not all our land."

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